–On Guru-Śiṣya Paramapara–
The tradition of Guru-Śiṣya paramapra (Master-Disciple Lineage) is one of the most sacred institutions of the Sanātana Dharma, that is Hinduism. Every spiritual-religious tradition that branched out of the Mother faith, at various points of time in history, for various social, political reasons (like Buddhism, Jainism, Sikhism …), not only continue to cherish Dharma at its heart, but also has well established Guru-Śiṣya parampara(s). Therefore, to undermine this institution is to strangulate the Dhārmic traditions and the millions of seekers working their way to Ātma Sakṣatkara (Self-realisation).
The importance Guru-Śiṣya Paramapara in Dhārmic Traditions
“Why do I need a Guru at all?” is a question that we often hear people ask. “After all, spirituality is between me and (my) God” they would conclude. How do one answer this?
To answer this, one should understand the paradigm from which this question rises. When someone asks this question he/she has a certain understanding of the concepts of ‘God’, ‘reality’, ‘Guru’, ‘spirituality’ and ‘I’ (oneself), which unfortunately is NOT in sync with the nature of the reality, the goal of seeking, the purpose of human life etc. as per the Dhārmic world view.
In other words, if my concept of God, religion, spirituality etc. is in tune with the ideas of Abrahamic faiths, it is natural that such a question has as a standing. For e.g. if ‘God’ is an entity that rests above the clouds,on a throne, in His kingdom of Heaven, judging people (on Earth) as a good and bad and deciding their fate there upon, dispatching them to heaven and hell accordingly- then the question why do I need a Guru is indeed valid. In such a case, I just have to be good person, doing “good” deeds in this world, by following the commandments of the God, which is recorded in His “book”, and wait for my turn to go to heaven, where upon I lead a life of pleasures.
On the contrary, heaven is not a concern of the Dhārmic traditions. (Dhārmic traditions do acknowledge the concepts of heaven and hell, but for it they are of the nature of a ‘purgatory,’ where one works out his/her Kārmic baggage only to come back in a human form for the liberation from the cycle of births and deaths). In fact, for the Dhārmic traditions, Iśwara (the concepts of Iśwara and God are not one and the same) is secondary to the Brahman- The Truth (not to be confused with Lord Brahma of the Hindu Trinity).
That is, a seeker in the Dhārmic tradition is not after pleasing a/the God and reserving a berth in the heaven post death, but is only in pursuit of realising the Truth which is the fundamental essence of the cosmos and also of him/herself. Each seeker has to find his/her way, which is very subjective and personal. This is where the role of a Guru comes in. A Guru becomes absolutely essential in this pursuit.
Vivekachūdāmaņi, the spiritual treatise, composed by Ādi Śankara atleast 2500 years ago (the colonial historians date it at circa 800 CE, which the traditionalists reject), beautifully explains this in the following verse-
“As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the Self, which is hidden by Māya and its effects, is to be attained through the instruction of a Knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.”
– Vivekachūdāmaņi/Verse 65/translation by Swāmi Mādhavānanda
But then, who is qualified to be a Guru?
Now this I believe is ‘the question’ which all of us should be asking. Can anyone wearing ochre robes, mumbling Sanskrit verses, opening a shop down town, and claiming oneself to be a Guru qualifies him/herself to be a Guru?
Absolutely NOT.
The Dhārmic scriptures unequivocally lists down two criteria for one to qualify as a Guru.
1. Śrotriya
One who is not just learned and well versed in śāstra (Dhārmic scriptures), but also lives and acts according to it.
2. Brahmaniṣtha
One who has realised the Truth and continue to operate in the outside world well established in IT.
It is not possible for a lay person to know/understand if an individual is a Brahmaniṣtha, for which he/her him/herself should realise the Truth first. However, it is certainly possible to check (to a reasonable extent) if he/she is a Śrotriya, provided one has learnt the basics of śastra(s) from an Achārya (teacher), or at least through self study with the help (authentic) study materials.
(One should also note the cardinal yogic principle here- An individual can choose an Achārya, but not a Guru. It is always the Guru who chooses his/her disciple. The declaration is that, “the Guru arrives when the śiṣya is ready.” Which means that when the disciple attains the right (spiritual) maturity, he/she shall attract/get attracted by the Guru.)
The Threat
The threat to Guru-Śiṣya Paramapara is as much from inside as from outside. While the attack on the Kānchi Shankarāchārya, Pejāwar Swāmi, Rāmānuja Jeer Swāmi and Swāmi Nityānanda were PROVED to be conspiracies hatched by the missionaries with the tacit support of NGO fronts and mainstream media*
(*It must be noted that each of these cases fell apart when they came to the court for zero evidence and they were all acquitted. But the years of well orchestrated negative propaganda continue to stick to them.)
is an external threat, fraudsters donning the garb of Guru and winning gullible followers, in some cases as many as 50 million!, is an internal threat. Needless to say, the internal threat is far more grave than the external one.
The Way Forward
So how can a common man/woman, sincere in the spiritual quest, not to fall for fraudsters?
1. Apply common sense
a. Thoroughly scrutinise the claims of the individual with reason and logic, in the light of śastra(s).
b. Do a background check of the individual and the institution(s) (the controversies, court cases, property and other financial deals, reported violations of law etc.) However, one should be very careful to look at all information available- for and against, and do so without bias.
2. Clarify and collect information about the tradition and lineage the individual comes from.
3. Interact with the senior disciples of the Master.
4. Realise that your foundational study of the śāstra is a prerequisite.
5. Be in Satsanga
Satsanga literally means being in the company of the pious/wise/good ones. Since these words are very subjective, in this context, Satsanga may be taken as, to be in the company of people/ to have conversations and discussions with people, who are already in the path of seeking and is initiated into various sādana (spiritual disciplines) in various traditions.
This injunction of the Mahabhārata should always be kept in mind.
“The one who doesn’t know what is right and what is wrong, and is leading an unrighteous life, that person is to be discarded, even though he may be a Guru.” (Śanti Parva/ 5.77)
—
Srinath Mohandas
August 27, 2017
Śrīnāth Mohandās 